Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	face_n	moses_n	shine_v	2,681	5	9.0852	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94353	Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

remedy get thy heart exercised in and taken up with spiritual things I need say no more by way of motive than to repeat over the Doctrine viz. That the way for a Saint to bee delivered from the errors and evils of the times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things Yet because our hearts are so dull of hearing that a great deal said moves them but a little I shall therefore besides the Doctrine lay some few other motives before you to stir up to this to have our hearts more exercised in and taken up with spiritual things 1 Consider This is the way a special way to maintain peace in thine own soul Were a mans abode in the upper region of the aire hee should neither bee troubled with storms or cloudings because hee should bee above all So soul were thy heart and minde alwayes taken up with spiritual things in a spiritual manner wee should bee more free from stormes within more free from the cloudings of Gods face than now wee are wee should have more inward calme and Sun-shine of Gods love in a day than now perhaps wee have in a month 2 This also is the way to end divisions amongst Saints The way to cure a disease is to take away the cause What is the cause of divisions amongst Saints but the not exercising of our hearts about spiritual things The root of our divisions is our carnality 1 Cor. 3.3 4. For yee are yet carnal For whereas there is among you envying and strife and divisions are yee not carnal and walke as men For while one saith I am of Paul and another I am of Apollo are yee not carnal When Christians who should bee one divide themselves and make parties one party setting themselves might and maine against the other it is a signe that they are carnal but now as Saints come to bee more spiritual and more taken up with spiritual things they come to see their own folly and childishness in these things they come to look upon and have fellowship with Saints as they are Saints as they have the Image of God upon them Christ in them The spiritual Christian loves what God loves and where God loves now God loves his own Image in all and all as they have this Image upon them Thus the spiritual Christian who is taken up with spiritual things loves and hath fellowship with Saints as they are Saints whoever they are which hee sees to bee such if there bee not some eminent blot either upon their conversations or judgements which after admonitions remaining so as that the glory of God and the honour of the Gospel calls aloud for withdrawing communion from them hee dares not but to love them own them and have fellowship with them as God doth and as hee himself hereafter in heaven shall do Now this exceedingly heals and makes up breaches amongst the Saints 3 The exercising of the heart about spiritual things is the way to dis-enamour a mans heart of the world The way to dis-enamour a man of a base and vulgar person is to have his heart enamoured with a person of great worth and excellency So the way to dis-enamour our hearts of low carnal and earthly things is to have them enamoured with high spiritual and heavenly things Paul saith Col. 3.1 If you bee risen with Christ seeke things above where Christ sitteth at the right hand of God Christs sitting at the right hand of God is a motive to us to seek things above as if hee should say Would you have your hearts spiritual bee much in cogitation of this Christ is above hee is at the right hand of God and say What is my head above my husband above my Saviour my all above and shall I minde things here below O Christians were you busied in spiritual things you would bee lesse busie with the world Were your hearts and thoughts more taken up about your union with Christ your justification your inheritance you are called to c. you would not root in the world as yee doe Moles root themselves in the earth but Birds do not because they flye aloft they are much above and take no delight to root in the earth Bee as the Bird but not as the Mole Christians 4 The exercising of the heart about spiritual things begets a sweet disposednesse of spirit both to in and after every duty It disposeth the heart to a duty such a heart is in a frame to pray at any time to speak a spiritual word at any time when hee sees a call thereto other Christians they have a heart to a spiritual work to day it may bee but finde not a heart for a week together at another time When they are to go to a duty they have a great deal ado to get their hearts up to what they are going about their hearts are in the world in their profits and pleasures and as their duty calls on one hand these call on the other and not without much ado do they bring their hearts from these to their duty whereas this heart that is taken up with spiritual things is ready for the duty when ever it calls And as to a duty so also it doth sweetly dispose the heart in a duty It is said of Mr. Bradford that hee never came off from a duty without enjoying somewhat of God therein A spiritual heart injoyes more of God many times in one duty than another doth in twenty And so after a duty a spiritual heart walks sweetly and bravely after a duty You shall have others come and get up a little comfort in a duty and when they have got a little comfort they will walk basely they will run themselves head and ears into the world untill they have quite lost all that comfort and communion that they had with God in the duty But now a spiritual heart if yours and mine were such after hee hath been at a duty and met with God there his conversation is like Moses face when hee came off the Mount it shines his behaviour speeches actions his carriage towards Saints and sinners shines there is a lustre a beauty a glory upon them as it was said of Peter and John seeing their boldness and undauntedness and considering they were unlearned and ignorant men they took notice of them that they had been with Jesus So the carriage and words and behaviour of a spiritual heart after hee comes off from a duty where hee hath met with God is such that by speaking with him and hearing of him you may say there is a man a woman that hath been with Jesus hee walks hee talks as one that hath met with Jesus 5 By exercising the heart about spiritual things a man shall be brought up to a blessed composednesse and stayednesse of heart upon God in all the alterations changes and turnes of things here below turnes in the

a Covenant of Grace in both This Principle so generally received seemeth to me to have been as a remaining cloud upon the Gospel and that very thing which by confounding the one with the other hath hid from the eyes of most the knowledge of the Covenants which is in a manner the hinge the whole Scripture turnes upon and in opposition unto it I lay downe this Position That the Old Covenant cannot bee a Covenant of Grace The Reasons of it are 1. Because Hagar the Old Covenant is a Bond-woman and gendreth to bondage Gal. 4. 22 23 24. but thus doth not the Covenant of Grace for it redeemes from bondage Gal. 4.3 4 5. calls to liberty chap. 5.13 instates in liberty vers 1. Sarah the New Covenant is a free-woman Gal. 4.22 23. and the children of Sarah are free vers 31. 2 Because if the Old Covenant were a Covenant of Grace then should the children of it i. e. those that are begotten thereby bee children of Grace for as the Mother is so the seed as the root so the branch the children of the Covenant of Grace are children of grace Gal. 3. 28 29. chap. 4.26 28. having blessed promises of grace made to them Heb. 8.10 11 12. but such are not the children of the Old Covenant Hagars son is not a childe of grace Gen. 17. ver 18 19 20 21. but Ishmael the son of Hagar is a fruit of the stesh Gal. 4.23 3 Because if the Old Covenant were a Covenant of Grace then must it be everlasting for the Covenant of Grace is an everlasting Covenant Gen. 17.19 2 Sam. 23.5 Ezek. 16.60 Heb. 13.20 But such is not the Old Covenant for the Apostle speaks of it as decaying and vanishing away Heb. 8.13 yea as done away 2 Cor. 3.11 yea further tells us plainly that God never intended it in the first making of it for an everlasting Covenant but a temporary only and therefore the glory of Moses countenance which according to the Apostle was a Type of the glory of the Old Covenant administred by him though for a while it shone so as Israel could not stedfastly behold it yet was it a fading thing shewing that all the glory of this Covenant was temporary only and to bee done away 2 Cor. 3.7 which he also confirmes by saying that Beleevers under the Gospel are not under it Rom. 6.15 dead to it chap. 7.4 delivered from it vers 5. Hagar is in the Family but for a time 4 Because if the Old Covenant were a Covenant of grace then should it have a power to pardon the offences of its Children for this hath the New Covenant Heb. 8.12 what a full and large pardon doth the New Covenant give forth but the Old Covenant hath no power to pardon any one offence in its Children Hagar could not give a pardon to Ishmael for his mocking though we read not that ever he offended in any way but that only and in that only that once yet I say shee could not pardon him if hee offend he must suffer Hagar hath no relief for him The Old Covenant was delivered upon such termes as these that in case they viz. Israel to whom it was given forth did obey Gods voyce and not provoke hee would then bee an enemy to their enemies and an adversary to their adversaries but in case of disobedience and provocation hee would not pardon their transgressions Exod. 23.20 21 22. Indeed the Old Covenant as I shall shew hereafter can relax the outward punishment due to the offence and the inward also for a t●me but it cannot remit or pardon the offence it selfe The Old Covenant considered as the Old Covenant neither doth nor can dispense with one offence Gal. 3.10 Jam. 2.10 11. therefore cannot bee a Covenant of Grace for that can dispense with many The words of the Second Commandement Shewing mercy to thousands and some other places of a like import which seeme to oppose this will fall of themselves when the positive part of our Question shall bee handled what kind of covenant this Old Covenant is 5 Because if the Old Covenant were a Covenant of Grace then should there bee a manifest contradiction in the Covenant of Grace and the Covenant of Grace as it is the Old Covenant should fight against it self as it is the New for as none can deny Sarah or the New Covenant to bee the Covenant of Grace so mark it there is a manifest contradiction betwixt Hagar and Sarah and an enmity betwixt the two Mothers and the two Seeds Hagar is a Bond-woman Sarah a Free-woman Hagar so soone as shee hath conceived despiseth Sarah Sarah thereupon deals hardly with Hagar Ishmael Hagars Son mocks Isaac Sarah the mother of Isaac thereupon moves and effects the casting out of Hagar and Ishmael both so that there is a manifest enmity betwixt the two Mothers and the twol Seeds therefore cannot Hagar the Old Covenant bee a Covenant of grace unlesse wee wil make the Covenant of grace which is most intirely one and at perfect unity with it selfe to bee in perpetual war and discord and to fight with it self 6 Because if the Old Covenant bee a Covenant of grace then might the Old Covenant convey the Fathers inheritance to the Seed thereof for this can the Covenant of grace do to its Seed Sarah conveys the inheritance to Isaac but the Old Covenant cannot do thus Hagar can neither convey the whole or any part of the Fathers inheritance to Ishmael but notwithstanding Hagars right Ishmael without any wrong done to him is cast out of the whole The gift of the Inheritance is not the gift of the Law or Old Covenant but the gift of the promise or New Galat. 3.18 Therefore the Old Covenant is not a Covenant of grace 7 Because if the Old Covenant were a Covenant of grace then might the Children of the Covenant of grace bee out-casts and for ever rejected for such is Ishmael Hagars son But now Isaac Sarahs son the Children of the New Covenant cannot perish or become out-casts for ever because the Covenant made with Isaac is an everlasting Covenant Gen. 17.19 Now how can this Covenant bee everlasting to the Seed if wee suppose them in a capability of being cast out of the inheritance Therefore the Old Covenant is not a Covenant of grace 8 That Covenant which doth not confer the Spirit is not a Covenant of grace for it is one great promise of the Covenant of grace I will put my Spirit within you Ezek. 36.27 But this doth not the Old Covenant Gal. 3.2 The Saints indeed in Old Testament times had the Spirit but not by vertue of the Old Covenant but the New which run down together with the Old throughout these times 9 That Covenant which is weak insufficient unprofitable either to purge conscience here or procure salvation hereafter cannot bee a Covenant of grace for the Covenant of grace is effectual to either it is the onely sure foundation of

Sinners the objects thereof 2 Of his Truth for God having decreed to save Sinners entred into a Covenant with his Son passed his Oath and given his Seal for the confirmation of it what high derogation would it now be to the glory of his truth and faithfulness should he not bee willing to save sinners 3 Of his Wisdome God in his infinite VVisdome having contrived so glorious a way as is that new and living way by the Bloud of Jesus for poor Sinners to be saved in how would it derogate from his Wisdome if after the contrivance of such a way he should be unwilling to doe that for which he contrived it 4 Of his Patience and forbearance Where would the glory of this Attribute be if God should forbear and forbear and yet have no will all this time to the Salvation of Sinners yet doe I not say that God hath a will so save all those whom in his patience he forbears or that God can have no glory of this Attribute in any other way than this of the Salvation of Sinners for I think that God shall have glory of this Attribute in many whom yet he will never save as Rom. 2.4 5. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance but after thy hardnesse and impenitent heart treasurest up unto thy self wrath against the day of Wrath and revelation of the righteous Judgement of God but this is my meaning against part and indeed the greatest of the glory of this Attribute which ariseth from Gods shewing mercy to Sinners after his patience hath been long provoked would be lost should not God be willing that Sinners should be saved 5 Of his Justice one would think that if any Attribute of God should or could shine in the condemnation of the whole race of Mankind it should be Justice but yet Justice it self would bee so farre from gaining as that it would have its glory eclipsed should not God be willing that poor Sinners should be saved for it is every whit as much for the glory of Justice to give a discharge upon satisfaction received as to require paiment before satisfaction given and a failing in the one cannot be without a breach of Justice as well as in the other now Christ having given Justice satisfaction for a considerable number of the Race of Mankind should Justice now pass a Sentence upon all without exception it would be much to the dishonour thereof 4 Because God the Fathers exaltation of his Son Christ at his right hand engageth him to it which will appear if we consider two things 1 That God the Father hath called Christ to Heaven and set him down there at his right hand for this very end to be a Prince and a Saviour to poor Sinners Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sins which cannot but have much influence upon the Fathers will in this thing for so long as he sees his Son Jesus Christ sitting at his right hand he is put in continual remembrance of the end of his calling him thither to wit the compleating of that most glorious work of the Salvation of poor sinners 2 That God the Father hath set him about a work there put the case God should forget it yet will continually remember him of it which is the work of Intercession whereby Christ spreads that bloud which once was shed here below on earth before the Throne of God in Heaven by which God the Father is put in continual remembrance of that Sacrifice that once here below was offered for sins and what engagements from thence lye upon him to bee willing that poore Sinners should bee saved 5 Because the delight of the Father in this work as it argues that he is willing to have poore Sinners saved so also that he must needs be so because otherwise a great part of his joy and delight which is in this work should be lost This we have Luke 15. where throughout the chapter by the joy of the Man for his Sheep the Woman for her peice of Silver and Father for his Son is set forth the great joy and delight that God takes in the conversion of Sinners that the joy here spoken of is the joy of the Father and not the joy of Angels is clear 1 Because it is no wherein the Chapter called the joy of Angels but joy in the presence of the Angels i.e. God rejoycing before the Angels v. 10. 2 Because the third Parable which is as it were a Comment on the other makes not so much mention of the joy of Servants as of the Father for his Sons return the greatnesse of which joy in this third Parable we have set forth in four or five particulars 1 The Father runs to meet the Son whilst yet the Son was a great way off v. 20. the Son it may be goes flowly but the Father runs to meet him 2 He falls on his neck and kisseth him Josephs salutation to his beloved Benjamin and the rest of his Brethren when he was so full of joy that he wept again for joy 3 He causeth the best robe to be brought forth for him with a ring on his hand when Pharaoh was exceedingly taken and delighted with Joseph he arraies him in rich attire and puts a ring on his hand 4 He makes a Feast and that of the best not only the Calf but fatted Calf vers 23. 5 He triumphs his joy was so great vers 24. all which serves to set forth the exceeding joy and delight of God in the conversion of poore Sinners to declare which upon occasion of Pharisees murmuring at Publicans and Sinners following of Christ is the main scope of this Chapter in all the three Parables 2 For Jesus Christ his will is and must needs be in it as well as the Fathers 1 Because it is the will and command of his Father that hee should save sinners This will of the Father Christ himself layes down as one great argument which moved him to take this work in hand grounding his own willingness upon Gods Joh. 6.37 38. All that the Father giveth mee shall come to mee and him that cometh to mee I will in no wise cast out For I came down from heaven not to do mine own will but the will of him that sent mee As if hee should say I will not cast out any poor sinners coming to mee because the Father hath willed mee I should not Yea God the Father hath not onely willed the thing but given Christ an express command to go about the business which is somewhat more than bare willing I may will a thing to bee done and that such a one should do it and yet not presently give an express command for the doing of it This command wee have Joh. 10.18 where Christ speaking